Much in every way! Because first of all For (they are)
indeed first,[a]because they were
entrusted[b] with the oracles utterances
of God.

———

a Contra this translation, most other translations interpret πρῶτον μὲν [γὰρ] as: First of all... or First indeed.... But there is no second if this is a list, so it seems better to understand first here in light of Paul three times previously calling the Jews first: see Rom. 1:16, 2:9, and 2:10.

For So what,[a] if some werewithout faith? Will their lack of faith nullify call
into question[b]the God's
faithfulness of God entrustment?[c]

———

a Gk. τί γὰρ, for what? or for why?

b Gk. καταργέω, to bring to naught. Here, to make God's entrusting of his utterances out to be a mistake. The next verse goes on to say that God doesn't make mistakes.

c Gk. την πιστιν του θεου. Contra this translation, most other translations do not specifically correlate God's πίστιν here with his act of πιστεύω-ing in 3:2, but rather they render this verse along the lines of: What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? (ESV).
απιστια= without faith as in zero, zilch nada.

May it never be! Yes, But let God be found true,[a]but and every man a liar.[b]As just as it is written,

“That you might be justified vindicated[c]
in your words,[d]

and might prevail when you come into judgment are
being judged.” [Ps. 50:6(51:4) LXX][e]*

———

a Gk. ἀληθής, true/unerring. God is inerrant in his actions. He knows what he's doing (such as in entrusting his utterances to the Jews) no matter what man does. The gist of the scripture quotation is that God is always proven right.

b Gk. ψεύστης, liar. Opposite unerring,ψεύστης here probably should be understood as meaning a person who is inconstant and unreliable or prone to error (false as in the sense of a false reading), rather than someone who is deceitful. Perhaps, "let every man be a flake."

c Gk. δικαιόω, to justify.

d Ps. 50(51), according to its superscript, is a penitential psalm by David after the Lord sent Nathan to him (2 Sm. 12) for laying with Bathsheba. The words being vindicated are presumably Nathan's prophecy and rebuke.

¶But if our unrighteousness commends complements[a]the God's righteousness of God,
what will we say? Is God unrighteous is not
unjust who (for) inflicts inflicting
wrath, is he?[b] I speak like men
do.[c]

Why And (why is it) not (just as
we are slanderously reported disparaged,[a]
and just as some affirm claim that we
say), “Let us that we should do
evil wrong,in order that good may
come?” Those —whose say
so are justly condemned criticism is warranted.?[b]

———

a Gk. βλασφημέω, to blaspheme.

b It would appear—since Paul is addressing it—that some members of the church have been advocating this, and he is in agreement with the critics.

What thenWhy indeed?[a] Are we
better than they being given a leg up?[b]No, in no way Absolutely not. For we previously already
warned charged (that) both Jews and Greeks,
that they are all under sin.,

———

a Gk. τί οὖν, why/what therefore? or why/what then?

b Gk. Προεχόμεθα; This could be either passive, Are we being προέχω-ed? or middle, Are we προέχω-ing ourselves? The sense of the middle-passive is uncertain; see BDAG (s.v. προέχω 1 and 2) and other translations for the conflicting interpretations. However, the attitude being challenged seems to be that the Jews, misfortune for them, are under the law and so will be judged even if their wrong-doing brings glory to God, but lucky for us, we are not and so should be free to do wrong and thereby bring glory to God.

¶Now And we know are aware that
whatever things as much as the law says, it
speaks to those who are under the law, it speaks[a]
in order that every mouth may be closed stopped,
and all the world[b] may becomebrought
under the judgment answerable of to God.;

———

a Most translations render this verse as ...as much as the law says, it speaks to those under the law in order that... instead of ...as much as the law says to those under the law, it speaks in order that....

b As a means of knowing what is sin before God, the law's applicability is universal. What is wrong is wrong for both Jews and Gentiles, and all will be judged alike.

(this is) Bbecause, (it will) not[a]
by the (be) from works of (the) law,(that) all no flesh will be justified in his
sight before him.,[b,c]Ffor
through (the) law comes the (is) knowledge
recognition of sin.

———

a Gk. διότι...οὐ.

b If the law were a means of justification, its applicability would be limited to whom the law was given.

c Cf. Rom. 2:13: For it is not the hears of the law who are righteous before God, but the doers of the law who will be justified (ESV). So, it will be the doers of the law that are justified, yet not through their works?

even the a righteousness of God through (the) faith
in of Jesus Christ[a,b] to all[c]and on all those who believe.,Ffor
there is not a distinction,.[d]

———

a Gk. διὰ πίστεως Ἰησοῦ χριστοῦ. God's standard of conduct against which we are judged was revealed first in the law, but now in Jesus' message and example of faith. See Heb. 3:1-2: ...Consider Jesus...who was faithful to him who appointed him, just as Moses also was faithful in all God's house (ESV); Heb. 3:5-6: Now Moses was faithful in all God's house as a servant...but Christ is faithful over God's house as a son... (ESV); and Heb. 12:2: looking to Jesus, the founder [ἀρχηγός, one who leads the way] and perfecter [τελειωτής] of our faith [the Greek actually says of faith, not of our faith], who for the joy that was set before him endured the cross... (ESV).

b See Rom. 1:17: For in it the righteousness of God is revealed [ἀποκαλύπτεται] from [by] faith for faith, as it is written, The righteous shall live by faith (ESV).

whom God set forth, in his blood,(to be)an
atoning sacrifice,[a] through faith in his
blood, for as a demonstration of his
[Jesus'] righteousness through because of the passing
over waiving of prior sins, in God’s forbearance;

in God's forbearance, toward ademonstrate demonstration
of his [God's] righteousness at this present moment
in time;,[a] that he might himself
be just,and even while the
justifier of justifying the him one who
has faith in Jesus.